Eschatology

Part of theology concerned with the final events of history, or the ultimate destiny of humanity

Eschatology is a part of theology concerned with the final events of history, or the ultimate destiny of humanity. This concept is commonly referred to as the "end of the world" or "end times".[1]

The word arises from the Greek ἔσχατος eschatos meaning "last" and -logy meaning "the study of", and first appeared in English around 1844.[2] The Oxford English Dictionary defines eschatology as "the part of theology concerned with death, judgment, and the final destiny of the soul and of humankind".[3]

In the context of mysticism, the term refers metaphorically to the end of ordinary reality and to reunion with the Divine. Many[quantify] religions treat eschatology as a future event prophesied in sacred texts or in folklore.

Most[quantify] modern eschatology and apocalypticism, both religious and secular, involves the violent disruption or destruction of the world; Christian and Jewish eschatologies view the end times as the consummation or perfection of God's creation of the world,[4][self-published source?] albeit with violent overtures, such as the Great Tribulation. For example, according to some ancient Hebrew worldviews, reality unfolds along a linear path (or rather, a spiral path, with cyclical components that nonetheless have a linear trajectory); the world began with God and is ultimately headed toward God's final goal for creation, the world to come.[5]

Eschatologies vary as to their degree of optimism or pessimism about the future. In some eschatologies, conditions are better for some and worse for others, e.g. "heaven and hell". They also vary as to time frames. Groups claiming imminent eschatology are also referred to as doomsday cults.

In Bahá'í belief, creation has neither a beginning nor an end;[6] Bahá'ís regard the eschatologies of other religions as symbolic. In Bahá'í belief, human time is marked by a series of progressive revelations in which successive messengers or prophets come from God.[7] The coming of each of these messengers is seen as the day of judgment to the adherents of the previous religion, who may choose to accept the new messenger and enter the "heaven" of belief, or denounce the new messenger and enter the "hell" of denial. In this view, the terms "heaven" and "hell" become symbolic terms for a person's spiritual progress and their nearness to or distance from God.[7] In Bahá'í belief, the coming of Bahá'u'lláh (1817-1892), the founder of the Bahá'í Faith, signals the fulfilment of previous eschatological expectations of Islam, Christianity and other major religions.[8]

Christian eschatology is the study concerned with the ultimate destiny of the individual soul and of the entire created order, based primarily upon biblical texts within the Old and New Testaments.

Christian eschatological research looks to study and discuss matters such as the nature of the Divine and the divine nature of Jesus Christ, death and the afterlife, Heaven and Hell, the Second Coming of Jesus, the resurrection of the dead, the Rapture, the Tribulation, Millennialism, the end of the world, the Last Judgment, and the New Heaven and New Earth in the world to come.

Eschatological passages occur in many places in the Bible, in both the Old and the New Testaments. In the Old Testament, apocalyptic eschatology can be found notably in Isaiah 24–27, Isaiah 56–66, Joel, Zechariah 9–14 as well as in the closing chapters of Daniel, and in Ezekiel.[9] In the New Testament, applicable passages include Matthew 24, Mark 13, the parable of "The Sheep and the Goats" and the Book of Revelation — Revelation often occupies a central place in Christian eschatology.

The Second Coming of Christ is the central event in Christian eschatology within the broader context of the fullness of the Kingdom of God. Most Christians believe that death and suffering will continue to exist until Christ's return. There are, however, various views concerning the order and significance of other eschatological events.

The Book of Revelation stands at the core of much of Christian eschatology. The study of Revelation is usually divided into four interpretative methodologies or hermeneutics:

The Vaishnavite tradition links contemporary Hindu eschatology to the figure of Kalki, the tenth and last avatar of Vishnu. Before the age draws to a close Kalki will reincarnate as Shiva and simultaneously dissolve and regenerate the universe.

Most Hindus believe that the current period is the Kali Yuga, the last of four Yuga that make up the current age. Each period has seen successive degeneration in the moral order, to the point that in the Kali Yuga quarrel and hypocrisy are the norm. In Hinduism, time is cyclic, consisting of cycles or "kalpas". Each kalpa lasts for 4.32 billion years and is followed by a pralaya of equal length, which together makes one full day and night of Brahma's 100 360-year lifespan, who lives for 311 trillion, 40 billion years. The cycle of birth, growth, decay, and renewal at the individual level finds its echo in the cosmic order, yet is affected by vagaries of divine intervention in Vaishnavite belief.

Some Shaivites hold the view that Shiva is incessantly destroying and creating the world.[citation needed]

The sayings of the Prophet Muhammad regarding the Signs of the Day of Judgement document Islamic eschatology.

The Prophet's sayings on the subject have been traditionally divided[by whom?] into Major and Minor Signs. He spoke about several Minor Signs of the approach of the Day of Judgment, including:

Regarding the Major Signs, a Companion of the Prophet narrated: "Once we were sitting together and talking amongst ourselves when the Prophet appeared. He asked us what it was we were discussing. We said it was the Day of Judgment. He said: 'It will not be called until ten signs have appeared: Smoke, Dajjal (the Antichrist), the creature (that will wound the people), the rising of the sun in the West, the Second Coming of Jesus, the emergence of Gog and Magog, and three sinkings (or cavings in of the earth): one in the East, another in the West and a third in the Arabian Peninsula.'" (note: the previous events were not listed[by whom?] in the chronological order of appearance)[citation needed]

Jewish eschatology discusses events that will happen in the end of days, according to the Hebrew Bible and Jewish thought. This includes the ingathering of the exiled diaspora, the coming of the Jewish Messiah, afterlife, and the revival of the dead Tzadikim.

Judaism usually refers to the end times as the "end of days" (aḥarit ha-yamim, אחרית הימים), a phrase that appears several times in the Tanakh. The idea of a messianic age has a prominent place in Jewish thought and is incorporated as part of the end of days.

Judaism addresses the end times in the Book of Daniel and in numerous other prophetic passages in the Hebrew scriptures, and also in the Talmud, particularly Tractate Avodah Zarah.

Frashokereti is the Zoroastrian doctrine of a final renovation of the universe when evil will be destroyed, and everything else will then be in perfect unity with God (Ahura Mazda). The doctrinal premises are:

Researchers in futures studies and transhumanists investigate how the accelerating rate of scientific progress may lead to a "technological singularity" in the future that would profoundly and unpredictably change the course of human history, and result in Homo sapiens no longer being the dominant life form on Earth.[19][20][improper synthesis?]

Occasionally the term "physical eschatology" is applied to the long-term predictions of astrophysics.[21][22] The Sun will turn into a red giant in approximately 6 billion years. Life on Earth will become impossible due to a rise in temperature long before the planet is actually swallowed up by the Sun.[23] Even later, the Sun will become a white dwarf.